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Transcriber's note:
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SPIRITUAL REFORMERS IN THE 16TH & 17TH CENTURIES
by
RUFUS M. JONES, M.A., D.Litt.
Professor Of Philosophy, Haverford College, U.S.A.
MacMillan and Co., LimitedSt. Martin's Street, London1914
Copyright
EDITED By RUFUS M. JONES
STUDIES IN MYSTICAL RELIGION. (1908.)
By Rufus M. Jones.
THE QUAKERS IN THE AMERICAN COLONIES. (1911).
By Rufus M. Jones, assisted by Isaac Sharpless and Amelia M. Gummere.
THE BEGINNINGS OF QUAKERISM. (1912.)
By William Charles Braithwaite.
THE SECOND PERIOD OF QUAKERISM. (In preparation.)
By William Charles Braithwaite.
THE LATER PERIODS OF QUAKERISM. (In preparation.)
By Rufus M. Jones.
{v}
In my Quakers in the American Colonies I announced the preparation ofa volume to be devoted mainly to Jacob Boehme and his influence. Isoon found, however, as my work of research proceeded, that Boehme wasno isolated prophet who discovered in solitude a fresh way of approachto the supreme problems of the soul. I came upon very clear evidencethat he was an organic part of a far-reaching and significanthistorical movement—a movement which consciously aimed, throughout itslong period of travail, to carry the Reformation to its legitimateterminus, the restoration of apostolic Christianity. The men whooriginated the movement, so far as anything historical can be said tobe "originated," were often scornfully called "Spirituals" by theiropponents, while they thought of themselves as divinely commissionedand Spirit-guided "Reformers," so that I have with good right namedthem "Spiritual Reformers."
I have had two purposes in view in these studies. One purpose was thetracing of a religious movement, profoundly interesting in itself, as agreat side current of the Reformation. The other purpose was thediscovery of the background and environment of seventeenth centuryQuakerism. There can be little doubt, I think, that I have here foundat least one of the great historical sources of the Quaker movement.This volume, together with my Studies in Mystical Religion, will atany rate {vi} furnish convincing evidence that the ideas, aims,experiences, practices, and aspirations of the early Quakers were thefruit of long spiritual preparation. This movement, as a whole, hasnever been studied before, and my work has been beset withdifficulties. I have been aided by helpful monographs on individual"Reformers," written mainly by German and French scholars, who havebeen duly credited at the proper places, but for the most part mymaterial has been drawn from original sources. I am under muchobligation to my friend, Theodor Sippell of Schweinsberg, Germany. Iam glad to announce that he is preparing a critical historical study onJohn Everard and the Ranters, which will throw important light on thereligious ideas of the English Commonwealth. He has read my proofs,and has, throughout my period of research, given me the benefit of hisexte